SIMPLE FAITH OR PERFECT FAITH?
The Debate - Age 3 or Age 40 or Age 48?
The Medrash (Bereshis Rabbah 64:4) records a debate regarding the age at which Avrohom recognized HaShem's existence. One opinion holds that he was three years old, and another opinion claims that he was forty-eight. This dispute continues to rage among scholars of subsequent generations. Maimonides and his contemporary, Rabbi Avrohom ben David (Ravad), for example, debated this issue (Hilchos Avodas Kochavim 1:3)
This argument is most peculiar. Why does it matter whether Avrohom discovered HaShem at age three or age forty? The Gemara (Yuma 5b) dismisses such issues with the comment “what was, was” (mai dehava hava); i.e. it is simply not worth the time and effort to debate the past if there are no practical ramifications.
One may suggest, however, that these sources are essentially debating the ideal type of emuna. Avrohom was the pioneer who discovered HaShem and led the first campaign for belief in the Almighty; thus, his path to achieving awareness of the Divine should serve as a blueprint for the rest of us. Accordingly, the opinion that Avrohom's epiphany occurred at age three teaches that simple and straightforward faith (emuna pshuta) is the ideal prototype. According to this view, the truth of HaShem's existence is so obvious that it is apparent even to a young child; any further investigation is therefore unnecessary and perhaps even counterproductive.
The other opinion holds that such basic emuna - while representing a decent foundation - is hardly the optimal form of belief in HaShem. The optimal form of belief is emuna shlema - full and proper emuna - which requires careful, thorough, mature reasoning. Only when one reaches the age of wisdom is he capable of attaining full and proper emuna.
Rambam records that Avrohom was forty years old when he became cognizant of the Creator. Some claims it was different versions of the text. However, in many other places at forty years old is a sign of maturity when a person is able to obtain a complete understanding of a subject.
Compromise
Interestingly, the Tashbeitz presents a compromise approach to this issue. He argues that Avrohom began to recognize HaShem at the age of three, but did not reach a conclusion until he was forty. One can see great value in the emuna pshuta of the very young child; however, emuna is able to fully blossom only when one reaches the age of forty and can process G-d’s involvement in a sophisticated manner. This concept teaches a valuable lesson that meaningful emuna is accessible to all. One need not be able to formulate well-structured and logical arguments in order to be considered a proper ma’amin (believer).
One can explain HaShem to young children in the following manner: When visiting a park, one sees people flying kites. They hold the string at the bottom and slowly let their kites out until they are so high that the tops of the kites are no longer visible because they have ascended high into the clouds. One sees only people holding a string. How do they know that their kites remain in the sky if they are no longer visible? The answer is that they can feel the tug of the kite as it flies in the clouds; though the kites cannot be seen, they are felt.
Similarly, although we cannot see HaShem, we feel the tugs implying His constant presence. Rav Joseph B. Soloveitchik describes this phenomenon as "the metaphysical pull" that HaShem implants in all of us allowing us to connect with Him (Avrohom’s Journey).
Sources
Resh Lakish states Avrohom become cognizant of the Creator at the age of three based on the concept that Avrohom recognized the Creator for 172 years of his 175-years of life. עקב (26,5) has a Gematria of 172 (Ran to Nedarim 32a). Rabbi Yochanan and Rabbi Chanina both say that Avrohom was 48 when he became cognizant of the Creator since at that age the famous event of the Tower of Bavel occurred which began Avrohom’s spiritual journey. (Avrohom was born in the year 1948 after the Creation, which the Dispersion after the construction of the Tower occurred in 1996, the year of the death of Peleg)
